Satapatha Bramhana Part 05

SR No.: 007680
Original Sutra Author: N/A
Author: Julius Eggeling
Publisher: Oxford
Publication Year: 1900
Total Pages: 2017
Language: English
Classification: Book_English
File Size: 44 MB

Page 1219

I ADHYAYA, I PÂDA; I.
II
through hearing,' 'reflection, and meditation,' has disdispelled the entire imagination of plurality, the knowledge of the sense of Vedanta-texts puts an end to Nescience ; and what we therefore require is a statement of the indispensable prerequisites of such 'hearing,' reflection,' and so on. Now of such prerequisites there are four, viz. discrimination of what is permanent and what is non-permanent; the full possession of calmness of mind, self-restraint and similar means; the renunciation of all enjoyment of fruits here below as well as in the next world ; and the desire of final release.
Without these the desire of knowledge cannot arise ; and they are therefore known, from the very nature of the matter, to be necessary prerequisites. To sum up: The root of bondage is the unreal view of plurality which itself has its root in Nescience that conceals the true being of Brahman. Bondage itself thus is unreal, and is on that account cut short, together with its root, by mere knowledge. Such knowledge is originated by texts such as 'That art thou '; and work is of no help either towards its nature, or its origination, or its fruit (i.e. release). It is on the other hand helpful towards the desire of knowledge, which arises owing to an increase of the element of goodness (sattva) in the soul, due to the destruction of the elements of passion (ragas) and darkness (tamas) which are the root of all moral evil. This use is referred to in the text quoted above, Brahmanas wish to know him,' &c. As, therefore, the knowledge of works is of no use towards the knowledge of Brahman, we must acknowledge as the prerequisite of the latter knowledge the four means mentioned above.
THE SMALL SIDDHÅNTA. To this argumentation we make the following reply. We admit that release consists only in the cessation of Nescience, and that this cessation results entirely from the knowledge of Brahman. But a distinction has here to be made regarding the nature of this knowledge which
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